Shiva Purana — Rudra Samhita, Shloka 27
गजासुरतपः–देवलोकक्षोभः
Gajāsura’s Austerities and the Disturbance of the Worlds
महिषासुरपुत्रोऽसौ संचिक्लेश द्विजान्वरान् । तापसान्नितरां पृथ्व्यां दानवस्सुखमर्दनः
mahiṣāsuraputro'sau saṃcikleśa dvijānvarān | tāpasānnitarāṃ pṛthvyāṃ dānavassukhamardanaḥ
ذلك الشيطان—ابنُ مهيشاسورا، ساحقُ سعادةِ الآخرين—آذى بشدةٍ ذوي المولدَين (البراهمة) الأخيار، وأوقع على الزهّاد والنسّاك في الأرض بلاءً عظيمًا.
Sūta Gosvāmin (narrating to the sages at Naimiṣāraṇya)
Tattva Level: pasha
Shiva Form: Vīrabhadra
Shakti Form: Durgā
Role: destructive
FAQs
It portrays adharma as the deliberate tormenting of dvijas and tapasvins—those who preserve mantra, yajña, and inner discipline. In Shaiva understanding, harming tapas is not merely social violence; it obstructs the spiritual order that supports liberation and invites Shiva’s protective, dharma-restoring response.
The verse sets the narrative ground for Saguna Shiva’s role as protector of devotees and guardians of dharma. When ascetics and brāhmaṇas devoted to sacred practice are oppressed, Shiva’s manifest power (through his forms, gaṇas, or divine interventions) restores balance, reaffirming Linga-worship as a refuge for the afflicted and a center of dharmic stability.
The implied takeaway is to protect and strengthen tapas through Shaiva sādhana—daily japa of the Pañcākṣarī (“Om Namaḥ Śivāya”), reverence to ascetics and teachers, and maintaining purity of conduct; these counter the “sukha-mardana” tendency of adharma that disrupts spiritual life.